Guest guest Posted December 30, 2005 Report Share Posted December 30, 2005 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ==================================================================== SRI RANGA SRI VOL.07 / ISSUE # 21 dated 30th December 2005 ==================================================================== IN THIS ISSUE: 1. TIRUPPAVAI PASURAM # 15: ELLE ILANGKILIYE (ANBIL RAMASWAMY) 2. TIRUPPAVAI PASURAM # 15: ELLE ILANGKILIYE ENGLISH VERSE TRANSLATION (MS. SHOBA RAMASWAMY) ==================================================================== ISSUES RELEASED So far, 197 Regular issues of SRS have been released apart from Special Issues: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 and 20 Issues of Vol. 7 =================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== 1. TIRUPPAVAI PASURAM # 15: ELLE ILANGKILIYE (ANBIL RAMASWAMY) -------------------------------- Tiruppavai 15 ellE iLaNGkiLiyE ellE iLaNGkiLiyE! innam uRaNGkuthiyO! * cillenRu azhaiyEnmin naNGkaimIr pOtharukinREn * vallai un katturaikaL paNtE un vaay aRithum * vallIrkaL nINGkaLE naanE thaan aayituka * ollai nI pOthaay unakkenna vERutaiyai * ellaarum pOn^thaarO pOn^thaar pOn^thu eNNikkoL * vallaanai konRaanai maaRRaarai maaRRazhikka vallaanai * maayanaip paatu ElOr empaavaay. =================================================================== • This is the most important Paasuram. In fact, it is known as “Tiruppaavaiyil Tiruppaavai”. • It is considered to bring out the basic trait of a true SrivaishNava (SrivaishNava LakshaNam) • This Paasuram is said to be a “wake up call” for Tirumangai Azhwar”, the junior most of all Azhwars (KaDai kuTTi Azhwar) • This Paasuram is designed as a kind of dialogue in which a discussion ensues between the Gopis who have come to wake and the one being woken up. • This Paasuram is addressed to a gOpi who feels that seeing the group of Bhaagavatas itself is the very purpose of having eyes. =================================================================== EllE iLaNG kiLiyE!: What Surpise! You sing like a young and beautiful parrot! • “ellE” is an ethnic expression peculiar to the cowherd community in AyppaaDi and the rustic folk in Srivilliputtur, her birthplace. • In response to the call from the outside gOpis, the gOpi within started singing the praise of KrishNa so melodiously, the gOpis outside exclaimed “ellE” • Uttamur Swami feels that “ellE” represents censure and “IlamkiLiyE” as making fun of her because instead of starting, she started singing! • BhaTTar was giving a discourse, when Selva PerumaaL (in His archa) was coming in procession on His rounds. It would appear that BhaTTar remarked that the visit of PerumaaL was an interruption to the enjoyment of the discourse and an impediment to the enjoyment of KaalakshEpam. • A reference says that the ornaments a wife wears for enhancing her beauty becomes for her husband an impediment at the time of enjoyment. “Azhagukku iTTa aabharaNam bhOga vELaiyil taDangal aagumaap pOlE) • This is an instance in which “Vishayam” (ornament) becomes “Visham” (impediment) • However, while “Visham” (poison) would kill only when consumed, “Vishayam” (attachment to sensual feelings) can ruin even when thought about! • The reference to parrot is very common in our literature. - Sukabrahmam who gave us Bhaagavatam was called a parrot - Swami Desika calls himself a parrot that repeated whatever was taught by his Achaarya. • The gOpis outside seem to say, “At least, parrots repeat what they are told. You are not even responding to us but go on singing!” So, you are an “Ilam kiLi”- too young to repeat! innam uRaNGkuthiyO! Are you still sleeping? cillenRu azhaiyEn min: Don't call me to be with such Chilly (harsh) words naNGkaimIr: Hey girls! The moment she said this, she realized that they might go away leaving her behind. So, she pacifies them saying “nangaimir” POth arukinREn : I am coming in a little while vallai un katturaikaL: smart (are) your stories • “KaTTurai” also means ‘meaningful”. So, live up to your words. “Walk the talk” they say. paNtE un vaay aRithum: We know about you and your promises since long time. • We have heard your assurances a million times. There is no time to delay. Start at once” vallIrkaL nINGkaLE naanE thaan aayituka: So be it that only you are all smart and I am the loser • This is considered to be the crux of the entire Tiruppaavai bringing out in bold relief what is “SrivaishNava LakshaNam” • What is this “SrivaishNava LakshaNam”? - Most people would react angrily and be in denial when some one accuses them of any inappropriate utterance or behavior - Some others would admit, with much hesitation, when caught red handed and have no recourse to prove their alibi. - Yet others may admit instantly their faults - The rare specimen is the ones who admit to faults readily, even when they were not guilty of the same. - This is the characteristic of “Sri VaishNava” as exemplified by Andal’s statement “NaanEdaan aayiDuga” • “RookshaaksharaaNi sruNvan”- even while accused with the most damaging accusations • This is the hallmark of “absolute humility” as TiruvaLLuvar would recommend “Adakkam amararuL uyikkum” • Bharata invited the ministers to determine who was responsible for the banishment of Sri Rama - Some accused Mantarai as the one who induced KaikEyi to demand his banishment - Some pointed KaikEyi as the culprit. They argued that she should not have yielded to Mantarai’s persuasion. - Some blamed Dasaratha for compromising his status without refusing to abide by the demand of KaikEyi - Some even felt that Sri Rama should have protested and refused to obey his father’s orders. - Did Dasaratha really order him out? Ask Kamban: Aazhi soozh ulagamellaam BharatanE aaLa Nee pOi Taazhirum saDaigal thaangi thaangarum tavam mErkoNDu Oozhi venkaanam naNNi puNNiya ThuraigaL aaDi YezhiranDu aaNDil vaa enRu IYAMBINAN ARASAN ENRAAL” - She says that the Emperor ordered meaning that it was not as father but as the ruler Dasaratha gave the marching order (iyambinan arasan) - She camouflages the scheme by saying you go to the forest for visiting holy places and taking bath in holy waters. - Lest Sri Rama should get scared if the length of banishment is mentioned as 14 years, she says two times seven- as if this would take away the sting like taking a straw from the camel’s back and making it believe that a huge burden had been taken off its back! • Finally, Bharata said none of them was responsible and even though he had nothing to do with the scenario, he took the blame on himself saying: “It is my sin that brought about this situation (math paapamEva nimittam aaseeth). Kamban also echoes this saying “tunbathukku yEtuvaanEn” This, our Acharyas say is “SrivaishNava LakshaNam” • Another SrivaishNava LakshaNam is that when an apachaaram is done to a Bhaagavata, the sin can be requited only by begging the pardon of the same Bhaagavata. This is exemplified in the following incident: • When Sri Rama sent LakshmaNa to inform Sugreeva that the path by which Vaali was sent to the valley of death was not closed and that if he did not rush to help Sri Rama, he will have to tread the same path. Sugreeva hastened to beg pardon for his delay in helping Sri Rama. LakshmaNa realized Sugreeva as a Bhaagavata to whom he had spoken so harshly. So, he hastened to beg pardon of Sugreeva saying: yascha sOkabhibhootasya srutvaa raamasya baashitam/ Mayaa tvam parushaaNyukta: tancha Kashantum arhasi // “Because of his extreme sorrow, Rama sent me. I am sorry for uttering some harsh words to you. Please forgive me” This is the attitude that we, as Bhaagavatas, have to emulate in our dealings with fellow Bhaagavatas. ollai nI pOthaay, unakk enna vERu utaiyai: You start quickly. What other work is there for you? • What is the purpose of this taunting even after she said the she was coming? The purpose is to test whether her realization of “Swaroopa Jnaanam” was firm. • A man got very angry with his wife and threatened he was going to become a Sannyaasi. His wife said “OK. Go ahead”. The man immediately started consulting the almanac for an auspicious day to take to Sannyaasam!. Taking Sannyaasam is an event that has to be decided in a flash, not one to be done after great deal of deliberation because the resolve might soon get dissolved when the anger subsided. So, they seem to say, “Start right now. If you delay, something might happen and you may have to change your mind” ellaarum pOn^thaarO: Have all of them gone? • The gOpi enquires if all of them have gone already because as mentioned earlier she feels that “seeing” the gOshTi of Bhaagavatais itself is a blessing and she does not want to miss it. pOn^thaar pOn^thu eNNikkoL: Yes, Take it from us that they have all gone out • They have all gone. If you want you can come out and see for yourself. You can count those present on the fingers of your hand (eNNIkkoLL) “Are you not ashamed to ask this question?” they seem to ask her. • When Bharata came to take back Sri Rama to AyOdhya, LakshmaNa suspected the intention of Bharata that not being satisfied with driving out Sri Rama from AyOdhya and dispossessing him of his right of primogeniture in ruling the kingdom, Bharata had come to drive Sri Rama out of the forest itself. Sri Rama chided LakshmaNa saying: “Bharata is not such an avaricious person. To prove it, shall I ask him to hand over AyOdhya to you? If I ask him, he will gladly offer it to you” On hearing this, LakshmaNa realized the innuendo implied that he himself desired the kingdom and felt ashamed of himself. “Are you not ashamed like LakshmaNa? They seem to ask. vall aanai konRaanai: He who killed the powerful elephant • This refers to KrishNa’s killing the huge elephant “kuvalayaapeetam” • In this connection, one may be reminded of the couplet “Oraanai kombosithu, Oraanai kOL viDutha seeraan” meaning the Lord broke the tusk of one elephant and saved another elephant. Who are these elephants? Kuvalayapeetam whom he killed and GajEndran whom He saved. maaRRaarai maaRR azhikka vallaanai: He who is capable of conquering enemies • He is the one who would convert enmity of the enemies into friendship. The intention is not to destroy but to correct. • In Svapadesam, this is the role of Acharyas • KrishNa changed the inimical tendencies on several occasions (e.g.) - During gOvardhana giri incident, he quelled the ego of Indra - During KurukshEtra war, KrishNa changed the mind of Arjuna from giving up fight and resorting to fight the enemies - He did not kill KaaLingan but made him vacate the pond and get into the seas - In Trivikrama Avataara, he spared Mahaabali and made him the Lord of the nether world. Maayanaip: Lord Maayan • We have already seen some of His wonderful deeds. Let us see a few more: - Naarda wanted to test how KrishNa was managing with his umpteen wives in Grihastaasrama. He saw KrishNa with a wife playing chess with him; in another house, he saw KrishNa helping his wife out in her culinary chores; in yet another house, KrishNa was enjoying JalakreeDa with yet another wife. Thus, he was seen everywhere and all His wives seemed happy and enjoying His company. Was this not “maayam”? - When YasOda was giving shower to baby KrishNa, she had used water that was a bit too warm. As if unable to bear the heat, KrishNa held Himself tight to her feet. The one whose feet everyone wishes to fall at and hold on was Himself holding on to the feet of YasOda. How lucky she was! Was this not “maayam”? - Do you know why Baby KrishNa put His toe into His mouth? Acharyas used to say, in lighter vein, that the Lord thought: ”How come people are falling at my feet? What is so great about my own feet? Why not chew my toe and find out” and so chose a secret place on a banyan leaf and put His toe into His mouth and chewed it! What a “maayam, this?” - The Lord, who defeats His enemies, appears defeated at the hands of His devotees. Is this not “maayam”? - Mahaakavi SubrahmaNya Bharatiyaar did something more daring than what Azhwars did. Besides considering other relationships with KaNNan, he also visualized KaNNan as His servant. (KaNNan en Sevagan). While visualizing as his Student (KaNNan en SeeDan), the poet says that having been exasperated at his own inability to correct the truant student, he gave up in utter despair saying - “I failed” KaNNan says “The very moment you realized that you have failed You have indeed won”. This is “maayam” - Sri PerukkaraNai Swami narrates a funny situation here: When Abhimanyu was killed Arjuna could not bear the sorrow at the loss of his dear son. He started crying pathetically. KrishNa who was nearby also started crying even more poignantly and louder than Arjuna. Arjuna asked KrishNa’ “Instead of comforting me, why are you crying?. It is but natural for me to be more affected. After all, Abhimanyu is my own son whereas he is only your nephew. Why do you feel more bereaved than myself?” KrishNa replied: “I am not crying for the loss of Abhimanyu. But, I am crying because you have not acquired Tattva jnaanam even after listening to all the 18 chapters of my UpadEsam in Bhagavad Gita. I am sorry that all my efforts to educate you have proved so futile. paatu: Let us sing (His praise) ElOr empaavaay. The usual refrain ==================================================================== In “Vaayinaal PaaDi”- the Avatara kramam is mentioned In “KesavanaippaaDavum”, “PaaDIpparai KoNDu” and In KeerthimaipPaaDi: the stories of destroying enemies are considered. In “MugilvaNnan Per paaDI’: His handsome form is referred to. In “sangoDU Sakkaram enthum Tadakkaiyan KaNNanaip Paada”; the charming way he handles His weapons is described. In “Sitram SirukaalE”- “Bhagavad Daasyam” is emphasized; In this Paasuram, “Bhaagavata Daasyam” is emphasized. PerukkaraNai Swami likens this to an imaginary dialogue between Mahaalakshmi (ML) and Paarvati Devi (PD) thus: Instead of asking where her husband was, ML asks PD: ML: “Where is the one who roams about with a skull as his begging bowl?? PD: May be, he has gone to Mahaabali to beg for something ML: OK. But where is his drum (uDukkai)? PD: Probably, he has gone for keeping the beats to the one who dances for butter ML: What happened to the moon and the hare he used to sport on his head? PD: Only the big boar (Varaaham) may know ML: He was riding an old and decrepit bull. Even that seems missing? PD: Only the one who takes cows, buffaloes, bulls and calves for grazing may know where the bull is. ================================================================= To Continue ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= 2. TIRUPPAVAI PASURAM # 15: ELLE ILANGKILIYE ENGLISH VERSE TRANSLATION (MS. SHOBA RAMASWAMY) ------------ “Hey there! Young bird, Sleep you still?” “Shout not harshly, girls. I will be there this instant” “Firm indeed are your phrases We know them of old” “The firm ones are you! But, so be it! I argue not” “Come hither swiftly, What delays you alone?” “Has everyone arrived?” “Yes. Come and count yourself” “Let us sing of Him Who slew the mighty and overthrew the wicked, Of the valiant one, The Enchanter, Oh! My Maidens!” - To Continue =================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== Quote Link to comment Share on other sites More sharing options...
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